rollo may love and will pdf

Rollo may love and will pdf

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Love and will.

A Brief Biography of Rollo May

Love and Will by Rollo May (1969)

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Love and will.

To browse Academia. Skip to main content. By using our site, you agree to our collection of information through the use of cookies. To learn more, view our Privacy Policy. Log In Sign Up. Download Free PDF. May, Rollo - Love and Will Norton, Andreea Bibiri.

Download PDF. A short summary of this paper. All rights reserved First published as a Norton paperback For information about permission to reproduce selections from this book, write to Permissions, W.

I have long believed that love and will are interdependent and belong together. Both are conjunctive processes of being—a reaching out to influence others, molding, forming, creating the consciousness of the other. But this is only possible, in an inner sense, if one opens oneself at the same time to the influence of the other. And will without love becomes manipulation—of which the age just preceding the First World War is replete with examples.

Love without will in our own day becomes sentimental and experimental. But in the eight years it was in process of being written a number of friends read and discussed chapters with me. Jessica Ryan has given the intuitive understanding combined with practical suggestions that an author always feels he requires more than gratitude. During the long summers in New Hampshire when this book was being written I would often get up early in the morning and go out on my patio where the valley, stretching off to the mountain ranges in the north and east, was silver with predawn mist.

The birds, eloquent voices in an otherwise silent world, had already begun their hallelujah chorus to welcome in the new day. The song sparrow sings with an enthusiasm which rocks him almost off his perch atop the apple tree, and the goldfinch chimes in with his obligato. The woodpecker beats on the hollow beech tree. The loons over on the lake erupt with their plaintive and tormented daemonic, to save the whole thing from being too sweet. Then the sun comes up over the mountain range revealing an incredibly green New Hampshire overflowing through the whole long valley with a richness that is almost too abundant.

The trees seem to have grown several inches overnight, and the meadow is bursting with a million brown-eyed Susans. I feel again the everlasting going and coming, the eternal return, the growing and mating and dying and growing again. And I know that human beings are part of this eternal going and returning, part of its sadness as well as its song. But man, the seeker, is called by his consciousness to transcend the eternal return. I am no different from anyone else—except in the choice of areas for the quest.

My own conviction has always been to seek the inner reality, with the belief that the fruits of future values will be able to grow only after they are sown by the values of our history. In this transitional twentieth century, when the full results of our bankruptcy of inner values is brought home to us, I believe it is especially important that we seek the source of love and will. Chorus: Were you already ecstatic in the skills of God? It is always true that love and will become more difficult in a transitional age; and ours is an era of radical transition.

The bottom then drops out of the conjunctive emotions and processes—of which love and will are the two foremost examples. The individual is forced to turn inward; he becomes obsessed with the new form of the problem of identity, namely, Even-if-I-know-who-I-am, I-have-no-significance.

I am unable to influence others. The next step is apathy. And the step following that is violence. For no human being can stand the perpetually numbing experience of his own powerlessness. Those who failed to find it felt not simply bereft to a greater or lesser extent, but, on a deeper and more damaging inner level, their self-esteem was undermined.

They felt marked as a new species of pariah, and would confess in psychotherapy that they awoke in the small hours of the morning not necessarily especially lonely or unhappy but plagued with the gnawing conviction that they had somehow missed the great secret of life. The books which roll off the presses on technique in love and sex, while still best-sellers for a few weeks, have a hollow ring: for most people seem to be aware on some scarcely articulated level that the frantic quality with which we pursue technique as our way to salvation is in direct proportion to the degree to which we have lost sight of the salvation we are seeking.

It is an old and ironic habit of human beings to run faster when we have lost our way; and we grasp more fiercely at research, statistics, and technical aids in sex when we have lost the values and meaning of love. Whatever merits or failings the Kinsey studies and the Masters-Johnson research have in their own right, they are symptomatic of a culture in which the personal meaning of love has been progressively lost.

Love had been assumed to be a motivating force, a power which could be relied upon to push us onward in life. But the great shift in our day indicates that the motivating force itself is now called into question.

Love has become a problem to itself. Love, Ronald Laing maintains, is a cover for violence. The same can be said about will. Now it is no longer a matter of deciding what to do, but of deciding how to decide.

The very basis of will itself is thrown into question. Is will an illusion? Many psychologists and psychotherapists, from Freud down, have argued that it is. And the question is, What are they going to use the situation for? If we can find the sources from which love and will spring, we may be able to discover the new forms which these essential experiences need in order to become viable in the new age into which we are moving.

In this sense, our quest, like every such exploration, is a moral quest, for we are seeking the bases on which a morality for a new age can be founded. I do not use the term as a reference to psychopathology, but rather as a general condition of our culture and the tendencies of people which make it up. Anthony Storr, describing it more from the point of view of individual psychopathology, holds that the schizoid person is cold, aloof, superior, detached. This may erupt in violent aggression.

All of which, says Storr, is a complex mask for a repressed longing for love. The parents are themselves helpless and unwitting expressions of their culture. The schizoid man is the natural product of the technological man. It is one way to live and is increasingly utilized—and it may explode into violence. Whether the schizoid character state later breaks down into a schizophrenic-like state in any given case, only the future can decide.

But this is much less apt to happen, as in the case with many patients, if the individual can frankly admit and confront the schizoid characteristic of his present state. This is in his citing Freud, Descartes, Schopenhauer, and Beethoven as examples of the schizoid. His music, perhaps more obviously than that of any other composer, displays considerable aggression in the sense of power, forcefulness and strength. It is easy to imagine that, had he not been able to sublimate his hostility in his music, he might well have succumbed to a paranoid psychosis.

Thus, I believe it must be admitted that the schizoid state can be a constructive way of dealing with profoundly difficult situations. Whereas other cultures pushed schizoid persons toward being creative, our culture pushes people toward becoming more detached and mechanical. In centering upon the problems of love and will, I do not forget the positive characteristics of our time and the potentialities for individual fulfillment.

It is an obvious fact that when an age is torn loose from its moorings and everyone is to some degree thrown on his own, more people can take steps to find and realize themselves. It is also true that we hear most hue and cry about the power of the individual when the individual has least.

But I write about the problems; they are what clamor for our attention. The problems have a curious characteristic not yet adequately appreciated: they predict the future. Our psychological enigmas express our unconscious desires. Problems arise where we meet our world and find it inadequate to ourselves or ourselves inadequate to it; something hurts, clashes, and, as Yeats puts it, We…feel The pain of wounds, The labour of the spear….

Particularly in the last decade or so, these conflicts have generally been based upon some aspect of love or will gone wrong. At the same time, I hear philosopher friends insisting to me that no model of man can be based centrally on data from neuroses or character disorders.

With both of these cautions I agree. It is only in the critical situation of emotional and spiritual suffering—which is the situation that leads them to seek therapeutic help—that people will endure the pain and anxiety of uncovering the profound roots of their problems.

It is one thing to discuss the hypothesis of aggression as resulting from frustration, but quite another to see the tenseness of a patient, his eyes flashing in anger or hatred, his posture clenched into paralysis, and to hear his half-stifled gasps of pain from reliving the time a score of years ago when his father whipped him because, through no fault of his own, his bicycle was stolen—an event giving rise to a hatred which for that moment encompasses every parental figure in his whole world, including me in the room with him.

Such data are empirical in the deepest meaning of the term. It is the latter characteristics which have gone awry in specific ways in a given patient and have resulted in the former, his psychological problems. Our patients are the ones who express and live out the subconscious and unconscious tendencies in the culture.

The neurotic, or person suffering from what we now call character disorder, is characterized by the fact that the usual defenses of the culture do not work for him—a generally painful situation of which he is more or less aware.

Our patient cannot or will not adjust to the society. This, in turn, may be due to one or both of the two following interrelated elements. First, certain traumatic or unfortunate experiences have occurred in his life which make him more sensitive than the average person and less able to live with and manage his anxiety. Second, he may possess a greater than ordinary amount of originality and potential which push for expression and, when blocked off, make him ill.

Both artist and neurotic speak and live from the subconscious and unconscious depths of their society. The artist does this positively, communicating what he experiences to his fellow men. The neurotic does this negatively. Experiencing the same underlying meanings and contradictions of his culture, he is unable to form his experiences into communicable meaning for himself and his fellows. Art and neurosis both have a predictive function. Since art is communication springing from unconscious levels, it presents to us an image of man which is as yet present only in those members of the society who, by virtue of their own sensitized consciousness, live on the frontier of their society—live, as it were, with one foot in the future.

Sir Herbert Read has made the case that the artist anticipates the later scientific and intellectual experience of the race. In the magnificent Greek sense of proportion of the Parthenon, in the powerful dome of Roman architecture, and in the medieval cathedral, Read traces how, in a given period of history, art expresses the meanings and trends which are as yet unconscious, but which will later be formulated by the philosophers, religious leaders, and scientists of the society.

The arts anticipate the future social and technological development by a generation when the change is more superficial, or by centuries when the change, as the discovery of mathematics, is profound.

A Brief Biography of Rollo May

Rollo May April 21, — October 22, was an American existential psychologist. He authored the influential book Love and Will during Although he is often associated with humanistic psychology, his philosophy was influenced strongly by existentialist philosophy. May was a close friend of the theologian Paul Tillich. Biography May was born in Ada, Ohio in He experienced a difficult childhood, with his parents divorcing and his sister becoming schizophrenic. Accomplishments May was influenced by American humanism, and interested in reconciling existential psychology with other philosophies, especially Freud's.

B EFORE the advent of the touch system of psychotherapy, peo ple in trouble unburdened themselves in private. The treatment for the sickness was simply talk, and the cure might take years, although this depended somewhat on the patient's finances. One of the oldest jokes in analytic humor concerns this touchy matter of cost:. If you do not, we will attend to the matter very promptly. This is an attempt to make the psyche available to the people in a language they can understand. At the con clusion of this rite, they rose to greet the movement's chief theoretidian, Dr.

Love and Will by Rollo May (1969)

At the heart of this sentiment are the two complementary forces of love and will, for a loving regard for the future requires a willful commitment to rising to the problems of the present and transcending its tumults — a dependency as true in our personal lives as it is in our political lives, and one which demands a capacity for withstanding uncertainty. That essential interrelation is what the great existential psychologist Rollo May April 21, —October 22, examined nearly two decades later in his influential book Love and Will public library. Drawing on his quarter-century experience as a psychoanalytic therapist working with people trying to wrest from their inner turmoil an existential serenity, May writes:. Love and will are interdependent and belong together.

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He is often associated with humanistic psychology and existentialist philosophy , and alongside Viktor Frankl , was a major proponent of existential psychotherapy. The philosopher and theologian Paul Tillich was a close friend who had a significant influence on his work. May was born in Ada, Ohio , on April 21, He experienced a difficult childhood when his parents divorced and his sister was diagnosed with schizophrenia. He was the first son of a family with six children. His mother often left the children to care for themselves, and with his sister suffering from schizophrenia, he bore a great deal of responsibility. After being asked to leave, he attended Oberlin College and received a bachelor's degree in English.

Its rollo may love and will pdf books importance to me is not because of some rollo may love and will pdf books specific thesis May advances. Found it originally as an unnamed media file from an esoteric psychology torrent I downloaded many years ago. I saw that this rollo may love and will pdf books clip was not on youtube. Rollo May rollo may love and will pdf books explores love and will by drawing from history.

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Love and Will and Rollo May

Rollo May introduced existentialism to American psychologists, and has remained the best known proponent of this approach in America.

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